The first SERMON.

AS GOD the Creatour and Lord of all things, appointed his Angels, and Heavenly Creatures: in all obedience to serve and honour his Maje­sty: so was it his will that man, his chiefe crea­ture upon the earth, should live under the obe­dience of his Creatour and Lord. And for that cause, God, assoone as hee had created man, give unto him a certaine Precept, and Law, which hee (being yet in the state of innocency, and remaining in Paradise) should observe as a pledge, and token of his due and bounden obedlence, which denunciation of death, if hee did transgresse, and breake the said Law and Commandement. And as God would have man to be his obedient subject; so did hee make all earthly creatures sub­ject unto man; who kept their due obedience unto man, so long as man remained in his obedience unto God: in which obedience if man had continued still, there had beene no poverty, no disea­ses, no sicknesse, no death, nor other miseries, where with mankind is now infinitely, and most miserably, afflicted and oppressed: so here appeareth the originall Kingdome of God over Angels, and Man, and universally over all things; and of Man over earth­ly Creatures, which God had made subject unto him, and with­all, [Page 2]all, the felicity and blessed estate, which Angels, Man, and Crea­tures had remained in, had they continued in due obedience unto God their King. For as long as in this first Kingdome, the Sub­jects continued in due obedience to God their King, so long did God embrace all his Subjects: with his love, favour and grace, which to enjoy is perfect felicity; whereby it is evident, that obe­dience is the principall vertue of all vertues, and indeed the ve­ry Root of all vertues, and the cause of all felicity. But as all felicity and blessednesse, should have continued with the con­tinuance of obedience, so with the breach of obedience and breaking in of rebellion, all vices and miseries did withall breake in, and over-whelme the World. The first Authour of which rebellion, the Roote of all vices, and Mother of all mischeifes was Lucifer: First, Gods most excellent creature, and most bounden subject, who by rebelling against the Majesty of God, of the Brightest, and most glorious Angell, is become the blackest and most foule fiend, and Devill: and from the height of Heaven, is fallen into the pit and bottome of Hell.

Here you may see the first authour and founder of rebellion, and the reward thereof. Here you may see the grand Captaine and Father of rebels, who perswading the following of his re­bellion against God their Creatour, & Lord, unto our first Parents Adam and Eve, brought them in high displeasure with God, wrought their exile and banishment out of Paradise, a place of all pleasure and goodnesse, into this wretched earth and vale of mi­sery: procured unto them sorrowes of minds, mischeifes; sicknes, diseases, death of their bodies, and which is farre more horrible, then all worldly and bodily mischiefes; hee had wrought thereby their eternall and everlasting death and damnation; had not God by the obedience of his Sonne IESUS CHRIST repaired that, which man by disobedience and rebellion had destroyed, and so of his mercy had pardoned and forgiven him, of which all, and singular the premises, the Holy Scriptures doe beare record in sun­dry places.

Thus doe you see, that neither Heaven nor Paradise could suf­fer any rebellion in them; neither bee places for any Rebels to remaine in. Thus became rebellion as you see both the first, and the greatest, and the very roote of all other sinnes, and the first and principall cause both of all worldly and bodily miseries, [Page 3]sorrowes, diseases, sicknesses, and deaths. And which is infinitely worse then all these, as is said, the very cause of death and dam­nation eternall also. After this breach of obedience to God, and rebellion against his Majesty, all mischeifes and miseries breaking in therewith, and overslowing the World; least all things should come to confusion and utter ruine. God forthwith by lawes given to mankind, repayred againe the rule, and order of obedience; thus by rebellion overthrowne, and besides the obe­dience due to his Majesty, hee not onely ordained, that in Fami­lies and Househoulds, the Wife should bee obedient to her Hus­band, the Children unto their Parents, the Servants unto their Masters: but also when mankind inceased and spread it selfe more largely over the World, hee by his holy word did constitute and ordaine in Citties and Countries severall and speciall Gover­nours and Rulers, unto whom the residue of his people should be obedient.

As in reading of holy Scriptures, wee shall find in very many, and almost infinite places, as well of the old Testament, as of the new, that Kings, and Princes, as well the evill as the good, doe raigne by Gods ordinance, and that Subjects are bounden to obey them: that God doth give Princes wisedome, great power and authority: that God defendeth them against their enemies, and destroyeth their enemies horribly: that the anger and displeasure of the Prince, is as the roaring of a Lyon, and the very mes­senger of death: and that the subject that provoketh him to dis­pleasure, sinneth against his owne soule: with many other things concerning both the authority of Princes, and the duty of Sub­jects; but here let us rehearse two especiall places out of the new Testament, which may stand in stead of all other. The first out of Saint Pauls Epistle to the Romans, and the 13. Chapter, Rom. 13. where hee writeth thus unto all Subjects; Let every soule bee subject unto the higher powers, for, there is no power but of God, and the powers that bee are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist, shall re­ceive to themselves damnation. For Princes are not to bee feared for good workes but for evill. Wilt thou then bee without feare of the power? Doe well, so shalt thou have praise of the same: for hee is the Minister of God for thy wealth: but if thou doe evill, feare: for hee beareth not the sword for nought, for hee is the Minister of [Page 4]God, to take vengeance upon him that doth evill: Wherefore yet must bee subject, not because of wrath onely, but also for conscience sake; for, for this cause yee pay also tribute: for they are Gods Mini­sters serving for the same purpose. Give to every man therefore his due; tribute to whom tribute belongeth: Custome to whom custome is due, feare to whom feare belongeth, honour to whom yee owe ho­nour. Thus farre are Saint Pauls words. The second place is in Saint Peters Epistle and the second Chapter, whose words are these: Submit your selves unto all manner of ordinances of man for the Lords sake, whether it bee unto the King, as unto the cheife head, either unto the ruler, as unto them that are sent of him, for the punishment of evill doers, but for the cherishing of them that doe well. For so is the will of God, that with well doing yee may stop the mouths of ignorant and foolish men: as free, and not as having the li­berty for a cloake of maliciousnesse; but even as the servants of God. Honour all men, love brotherly fellowship, feare God, honour the King. Servants obey your Masters with feare; not onely if they bee good and courteous, but also though they bee froward: Thus farre out of Saint Peter.

By these two places of holy Scripture, it is most evident, that Kings, Queenes, and other Princes, (for hee speaketh of autho­rity, and power, bee it in men or women) are ordained of God, and to bee honoured, and obeyed of their subjects: that such sub­jects as are disobedient or rebellious against their Princes, diso­bey God, and procure their owne damnation. That the Govern­ment of Princes, is a great blessing of God, given for the Com­mon-wealth, especially for the good and Godly: for the com­forting and cherishing of whom God giveth and setteth up Princes: And on the contrary part, to the feare, and for the pu­nishment of the evill and wicked. Finally, that if servants ought to obey their Masters, not onely being gentle, but such as bee froward: as well and much more, ought subjects to bee obedient, not onely to their good and courteous, but also to their sharp and rigorous Princes. It cometh therefore neither of chance and fortune, (as they termo it,) nor of the ambition of mortall men and women, climbing up of their owne accord to Dominion, that there bee Kings, Queenes, Princes, and other Governours over men being their subjects: but all Kings, Queenes, and other Go­vernours, are especially appointed by the ordinance of God: [Page 5]And as God himselfe being of an infinite Maiesty, Power, Psal. 1.6.16. and 45▪ 6. &c. and 47.2. and Wisedome, ruleth and governeth all things in Heaven and Earth, as the universall Monarch, and onely King and Emperour over all, as being onely able to take and beare charge of all; Eccles. 17. so hath hee constituted, ordained, and set earthly Princes, over particular Kingdomes, and Dominions in earth; both for the avoyding of all confusion, which else would bee in the World, if it should bee without Governours; and for the great quiet and benefite of earth­ly men their subiects, and also that the Princes themselves in au­thority, power, wisedome, providence, and righteousnesse, in government of people and Countries committed to their charge, should resemble his heavenly governance, as the Maiesty of hea­venly things may be the basenesse of earthly things bee shadowed and resembled; and for that similitude that is betweene the hea­venly Monarchy, Note: PLACE="marg" Matth. 18.23. and 22.12. and earthly Kingdomes well governed; our Saviour CHRIST in sundry parables, saith, that the Kingdome of Heaven is resembled unto a man, a King: Psal. 10.16. and 45. and 47.2. &c. and as the name of a King is very often given and attributed unto God in the holy Scriptures: so doth God himselfe sometime vouchsafe to com­municate his name with earthly Princes, terming them Gods, Matth. 22.13 and 25.34. doublesse for that similitude of government, which they have, or should have, not unlike unto God their King; Psal. 82.6. unto which simili­tude of heavenly government, the neerer and neerer that an earthly Prince doth come in his regiment, the greater blessing of Gods mercy is hee unto that Countrey and people, over whom hee raigneth; And the further and further that an earthly Prince doth swarve from the example of heavenly government, the greater plague is hee of Gods wrath and punishment, by Gods iustice unto that Countrey and people, over whom God for their sinnes have placed such a Prince and Governour. For it is indeed evident, both by Scriptures and by dayly experience, that the maintenance of all vertue and Godlinesse, and consequently of the wealth and prosperity of a Kingdome, and people, doth stand and rest more in a wise and good Prince on the one part, then in great multitudes of other men being subiects; and on the contrary part, the overthrow of all vertue and godlinesse, and con­sequently the decay and utter ruine of a Realme and people, doth grow and come more by an undiscreet and evill Governour, then by many thousands of other men being subiects. Thus saith the [Page 6]holy Scripture. Eccles. 10.16. Prov. 16. and 29. Eccles. 10. Isay. 2. Well is thee, O thou Land (saith the Preacher) whose King is come of Nobles, and whose Princes eat in due sea­son, for necessity, and not for lust. Againe, a wise and righteous King maketh his Realme, and people wealthy: And a good, merci­full, and gracious Prince is a shadow in heat, as a defence in stormes, as deaw, as sweet showers, as fresh water springs in great drought.

Againe, the Scriptures, of undiscreet, and evill Princes, speake thus, Eccles. 10.16. Woe bee to thee (O thou Land,) whose King is but a Child, and whose Princes are early at their Bankquets. Againe, when the wicked doe raigne, then men goe to ruine. And a­gaine, Prov. 28. and 29. a foolish Prince destroyeth the people, and a cove­tous King undoeth his Subjects. Thus speake the Scrip­tures; and thus experience testisieth of good and evill Prin­ces.

What shall Subiects doe then? shall they obey valiant, stout, wise, and good Princes, and condemne, disobey and rebell against Children, being their Princes, or against undis­creet, and evill Governours? God forbid; For first, what a perilous thing were it to commit unto Subiects, the Judge­ment, which Prince is wise, and godly, and his government good, and which is otherwise; as though the foote must iudge of the head: and enterprize very haynous, and must needs breed rebellion. For who else bee they that are most enclined to rebellion, but such haughty Spirits? from whom springeth such foule ruine of Realmes? Is not rebellion the greatest of all mischeifes? And who are most ready to the greatest mischeifes, but the worst men? rebels therefore, the worst of all Subiects, are most ready to rebellion: as being the worst of all vices and furthest from the duty of a good Subiect: as on the contrary part, the best Subiects are most firme and constant in obedience, as in the speciall and pecu­liar vertue of good Subiects: what an unworthy matter were in then to make the naughtiest Subiects, and most enclining to rebellion, and all evill. Judges over their Princes, over their Government, and over their Conunsellours, to determine which of them bee good or tollerable, and which bee evill, and so intollerable, that they must needs bee removed by re­bels; being ever ready as the naughriest Subiects, soonest to [Page 7]rebell against the best Princes: especially, if they bee young in age, women in sex, or gentle and courteous in government; as trusting by their wicked boldnesse, easily to overthrow their weakenesse, and gentlenesse, or at least, so to feare the minds of such Princes that they may have impunity of their mischeivous doings.

But whereas indeed a Rebell is worse then the worst Prince, and rebellion worse than the worst government of the worst Prince that hitherto hath beene: both Rebels are unmeete Ministers, and rebellion an unfit and unwholesome medicine to reforme any small lacks in a Prince, or to cure any little greifes in government, such lewd remedies being farre worse then any other maladies and disorders that can bee in the body of a Common-wealth. But whatsoever the Prince bee, or his government, it is evident that for the most part those Princes, whom some Subjects, doe thinke to bee very godly, and under whose government they rejoyce to live: some other Sub­jects doe take the same to bee evill, and ungodly, and doe wish for a change. If therefore all Subjects that mislike of their Prince, should rebell, no Realme should ever bee without rebellion. It were more meet that Rebels should heare the advice of wise men, and give place unto their Judgement, and follow the example of obedient Subjects; as reason is, that they whose understanding is blinded with so evill an affection, should give place to them that bee of sound Judgement, and that the worst should give place to the better. And so might the Realmes continue in long obedience, peace, and quietnesse. But what if the Prince bee undiscreet and evill indeed, and it bee also evident to all mens eyes that hee is so? I aske againe, What if it bee long of the wickednesse of the Subjects that the Prince is undiscreet or evill? shall the Subjects both by their wickednesse provoke God for their deserved punishment, to give them an undiscreet or evill Prince, and also rebell against him, and withall against God, who for the punishment of their sinnes did give them such a Prince? will you heare the Scriptures concerning this point? God, Iob 34. 10. Hosea. 13. (saith the holy Scriptures) maketh a wicked man to raigne for the sinnes of the people. Againe, God giveth a Prince in his anger, meaning an evill one, and taketh away a Prince in his displeasure; meaning especially, when hee taketh away a [Page 8]good Prince for the sinnes of the people: as in our memory, hee tooke away our good Iosiah, King Edward in his young and good yeares for our wickednesse. And contrary, the Scriptures doe teach, that God giveth wisedome unto Princes, and maketh a wise and a good King to raigne over that people whom hee lo­veth, 2 Sam. 2.9. and who loveth him. And againe, if the people obey God, both they and their King shall prosper and bee safe: Prov. 16. else both shall perish, 1 King. 12. as God saith by the mouth of Samuel.

Here you see, that God placeth as well evill Princes as good, and for what cause hee doth both. If wee therefore will have a good Prince, either to bee given us, or to continue: Now wee have such a one, let us by our obedience to God, and to our Prince move God thereunto: if wee will have an evill Prince, (when God shall send such a one) taken away, and a good in his place, let us take away our wickednesse, which provoketh God to place such a one over us; and God will either displace him, or of an evill Prince make him a good Prince: so that wee will first change our evill into good. Prov. 21. For will you heare the Scriptures? The heart of the Prince is in Gods hand, which way so ever it pleaseth him, hee turneth it. Thus saith the Scriptures. Wherefore let us turne from our sinnes unto the Lord with our hearts, and hee will turne the heart of the Prince to quiet and wealth; else for subiects to deserve to have an evill Prince, through their sinnes, and then to rebell against him, were a double and a treble evill, by provoking God more to plague them. Nay, let us either deserve to have a good Prince, or let us patiently suffer, and obey such as wee de­serve. And whether the Prince bee good or evill, let us accor­ding to the counsell of the holy Scriptures pray for the Prince, for his continuance and increase in goodnesse, if hee bee good; and for his amendment if hee bee evill.

Well, you heare the Scriptures concerning this most neces­sary point. 1 Tim. 2. I exhort therefore (saith Saint Paul) that above all things, prayers, supplications, intercessions, and giving of thankes bee had for all men, for Kings, and all that are in authority, that we may live a quiet and peaceable life withall Godlinesse: for that is good and acceptable in the sight of God our Saviour, &c. This is Saint Pauls counsell. And who, I pray you, was the Prince over the most part of the Christians, when Gods holy Spirit by Saint Pauls penne gave them this lesson? for sooth, Caligula [Page 9]Claudius, or Nero: who were not onely no Christians, but Pagans; and also either foolish Rulers, or most cruell Tyrants. Will you yet heare the word of God to the Jewes, when they were pri­soners under Nabuchodonosor, King of Babylon, after hee had slaine their King, Nobles, Parents, Children and Kinsfolkes, burned their Countrey, Cities, yea Hierusalem it selfe, and the holy Temple, and had carried the residue remaining alive captives with him unto Babylon? Will you heare yet what the Prophet Baruch saith unto Gods people being in this captivity? Bar. 1.11. Pray you, saith the Prophet, for the life of Nabuchodonosor King of Babylon, and for the life of Balthasar his Sonne, that their dayes may bee as the dayes of Heaven upon the Earth, that God also may give us strength and lighten our eyes, that wee may live under the defence of Nabuchodonosor King of Babylon, and under the protection of Balthasar his Sonne, that wee may long doe them service, and find favour in their sight. Pray for us also unto the Lord our God, for wee have sinned against the Lord our God.

Thus farre the Prophet Baruch his words: which are spoken by him unto the people of God, of that King who was an Hea­then, a Tyrant, and cruell Oppressour of them, and had beene a Murtherer of many thousands of their Nation, and a Destroyer of their Countrey, with a confession that their sinnes had de­served such a Prince to raigne over them. And shall the old Christians by Saint Pauls exhortation, pray for Caligula, Clau­dius, or Nero? Shall the Jewes pray for Nabuchodonosor? these Emperours, and Kings being strangers to them, being Pagans, and Infidels, being Murtherers, Tyrants, and cruell Oppressours of them, and Destroyers of their Countrey, Countrey-men, and Kinsmen, the Burners of their Villages, Townes, Cities, and Temples? And shall not wee pray for the long, prosperous, and godly raigne, of our naturall Prince? No stranger (which is ob­served as a great blessing in the Scriptures) of our Christian, our most gracious Soveraigne, no Heathen, nor Pagan Prince? Shall wee not pray for the health of our most mercifull, most lo­ving Soveraigne, the Preserver of us, and our Countrey, in so long peace, quietnesse, and security, no cruell person, no tyrant, no spoyler of our goods, no sheeder of blouds, no burner and destroyer of our Townes, Cities, and Countries, as were those, [Page 10]for whom yet, as yee have heard, Christians being their subjects ought to pray? Let us not commit so great ingratitude against God, and our Soveraigne, as not continually to thanke God for his Government, and for his great, and continuall benefits and blessings powred upon us by such government. Let us not com­mit so great a sinne against God, against our selves, against our Countrey, as not to pray continually unto God for the long con­tinuance of so gracious a Ruler unto us, and our Countrey. Else shall wee bee unworthy any longer to enjoy those benefits and blessings of God, which hitherto we have had by him, shall bee most worthy to fall into all those mischiefes, and miseries, which wee, and our Countrey have by Gods grace through his govern­ment hitherto escaped.

What shall wee say of those Subjects? may wee call them by the name of subjects? who neither bee thankefull, nor make any prayer to God for so gratious a Soveraigne: but also themselves take armour wickedly, assemble companies, and bands of Re­bels, to breake the publique peace so long continued, and to make not warre, but rebellion, to endanger the person of such a gracious Soveraigne, to hazard the estate of their Countrey, (for whose defence they should bee ready to spend their lives) and being English-men, to robbe, spoyle, destroy, and burne in England English-men, to kill and murther their owne Neighbours, and kinsfolkes, their owne Countrey-men, to doe all evill, and mischeife, yea, and more too then forraigne enemies would, or could doe? What shall wee say of these men, who use themselves thus rebelliously against their gracious Soveraigne? who if God for their wickednesse had given them an heathen Tyrant to raigne over them, were by Gods word bound to obey him, and to pray for him? What may bee spoken of them? so farre doth their un­kindnesse, unnaturalnesse, wickednesse, mischievousnesse in their doings, passe, and excell, any thing, and all things that can bee expressed, and uttered by words. Onely let us wish unto all such most speedy repentance, and with so greivous sorrow of heart, as such so horrible sinnes against the Majesty of God doe require, who in most extreame unthankfulnesse doe rise, not onely a­gainst their gracious Prince, against their naturall Countrey, but against all their Country-men, Women, & Children, against them­selves, their Wives, Children, and Kinsfolkes, and by so wicked [Page 11]an example against all Christendome, and against whole mankind of all manner of people, throughout the wide World; such re­pentance, I say, such sorrow of heart God grant unto all such, whosoever rise of private, and malicious purpose, as is meet for such mischeifes attempted, and wrought by them. And unto us, and all other subjects, God of his mercy grant, that wee may bee most unlike to all such, and most like to good, loving, natu­rall, and obedient subjects: nay, that wee may bee such indeed: not onely shewing all obedience our selves, but as many of us as bee able, to the utmost of our power, ability, and understan­ding, to stay and represse, all Rebels, and rebellions against God, our gracious Prince, and naturall Countrey, at every occasion that is offered unto us. And that which wee all are able to doe, unlesse wee doe it, wee shall bee most wicked, and most worthy to feele in the end such extreame plagus, as God hath ever powred upon Rebels.

Let us make continuall prayers unto Almighty God, even from the bottome of our hearts, that hee will give his grace, power, and strength unto our gracious King Charles to vanquish, and subdue all, as well Rebels at home as forraigne enemies, that all domesticall rebellions being suppressed, and pacified, and all out­ward invasions repulsed and abandoned, wee may not onely bee sure, and long continue in all obedience to our gracious Sove­raigne, and in that peaceable, and quiet life which hitherto wee have led under his Majesty, with all security, but also that both our gracious King Charles, and wee his subjects, may all toge­ther in all obedience unto God, the King of Kings, and unto his holy Lawes, load our lives so in this World, in all vertue, and godlinesse, that in the World to come, wee may enjoy his ever­lasting Kingdome: which I beseech God to grant, as well to our gracious Soveraigne, as unto us all, for his Sonne our Saviour IESUS CHRIST sake: to whom with the Father, and the Holy Ghost, one God, and King immortall, bee all glory, prayse, and thankes giving, World without end, Amen.

The second SERMON.

AS in the first Sermon of this Treaty of obedience of subjects to their Princes, and against disobedience, and rebellion, I have alleadged divers sentences out of the holy Scriptures for proofe: so shall it bee good for the better declaration, and confirmation of the said wholesome doctrine, to alledge one example or two out of the holy Scriptures of the obedience of subjects, not onely unto their good, and gracious Governours, but also to their evill and un­kind Princes. As King Saul was not of the best, but rather of the worst sort of Princes, as being out of Gods favour for his disobe­dience against God, in sparing (in a wrong pitty) the King Agag, whom Almighty God commanded to be slaine, according to the Iustice of God against his sworne enemy: and although Saul of a devotion meant to sacrifice such things as he spared of the Amale­kites, to the honour, and service of God: yet Saul was reproved for his wrong mercy, and devotion, and was told that obedience would more have pleased him then such lenity: which sinnefull humanity (saith holy Chrysostome) is more cruell before God, then any murther or shedding of bloud when it is commanded of God. But yet how evill soever Saul the King was, and out of Gods favour, yet was he obeyed of his subject David, the very best of all subjects, and the most valiant in the service of his Prince, and Countrey, in the warres, the most obedient, and loving in peace, and alwayes most true, and faithfull to his Soveraigne, and Lord, and farthest off from all manner of rebellion. For which his most painefull, true, and faithfull service, King Saul yet rewarded him not onely with great unkindnesse, but also sought his destruction and death, by all meanes possible: so that David was faine to save his life, not by rebellion, nor any resistance, but by slight, and hiding himselfe from the Kings sight. Which notwithstanding when King Saul upon a time came alone into the Cave where David was, so that David might easily have slaine him, yet would he nei­ther hurt him himselfe, neither suffer any of his men to lay hands upon him. Another time also David entring by night with one Abisai, a valiant and feirce man, into the Tent where King Saul did lie asleepe, where also, he might yet more easily have slain him, yet would he neither hurt him himselfe, nor suffer Abisai (who [Page 13]was willing and ready to slay King Saul) once to touch him. Thus did David deale with Saul his Prince, notwithstanding that King Saul continually sought his death and destruction. It shall not be amisse unto these deeds of David, to adde his words, and to shew you what he spake unto such as encouraged him to take his op­portunity, 1 King. 24.7. and advantage to slay King Saul as his mortall enemy, when he might. The Lord keepe mee, saith David, from doing that thing, 1 King 26.9. and from laying hands upon my Lord Gods annointed. For who can lay his hand upon the Lords aunointed, and be guilt­lesse? As truly as the Lord liveth, except that the Lord doe smite him, or his day shall come to dye, or that he goe downe to the warre, and be slaine in battell: the Lord bee mercifull unto mee, that I lay not my hand upon the Lords annointed.

These be Davids words spoken at sundry times to divers of his servants provoking him to slay King Saul, when opportunity ser­ved him thereunto. Neither is it to bee omitted, and left out, how when an Amalekite had slaine King Saul, even at Sauls owne bidding and commandement, 1 King. 24. (for he would live no longer now, for that hee had lost the field against his enemies the Philistines) the said Amalekite making great hast to bring first word and newes thereof unto David, as joyous unto him for the death of his mortall enemy, bringing withall the Crowne that was upon King Sauls head, and the bracelet that was about his arme, both as a proofe of the truth of his newes, and also as fit, and pleasant pre­sents unto David, 2 King. 1.12. being by God appointed to be King Saul his Successour in the Kingdome. Yet was that faithfull, and godly David, so farre from rejoycing at these newes, that he rent his cloathes, wept, & mourned, and fasted: and so far off from thankes giving to the messenger, either for his deed in killing the King, though his deadly enemy, 2 King. 1.4. or for his message, and newes, or for his presents that hee brought, that hee said unto him, How happened it that thou wast not afraid to lay hands upon the Lords annoyn­ted, to kill him? whereupon immediately he commanded one of his servants to kill the messenger, and said, Thy bloud be upon thine owne head, for thine own mouth hath witnessed against thy selfe, in confessing that thou hast slaine the Lords annoynted.

This example, dearely beloved, is notable, and the circum­stances thereof are well to bee considered, for the better instru­ction of all subjects in their bounden duty of obedience, and per­petuall [Page 14]fearing of them from attempting of any rebellion, or hurt against their Prince. On the one part, David was not onely a good, and true subject, but also such a subject, as both in peace, and war, had served, 1 King. 8.18. and saved his Princes honour, and life, and delivered his Countrey and Countreymen, from great danger of Infidels, for­raigne, and most cruell enemies, horribly invading the King, and his Countrey: for which David was in singular favour withall the people, so that hee might have had great numbers of them at his commandement, 1 King. 16. if he would have attempted any thing. Besides this, David was no common or absolute subject, but heir apparent to the Crowne, and Kingdome, by God appointed to raigne after Saul: which as it encreased the favour of the people that knew it, towards David: so did it make Davids cause, and case much diffe­ring from the case of common and absolute subjects. And which is most of all, David was highly and singularly in the favour of God: 2 King. 15.11. On the contrary part, King Saul was out of Gods favour, (for that cause which is before rehearsed) & he as it were Gods e­nemy, 1 King. 18.10. and therefore like in warre, and peace to be hurtfull, and per­nicious unto the Common-wealth: and that was knowne to many of his subjects, for that he was openly rebuked of Samuel for his disobedience unto God, which might make the people lesse to e­steeme him. King Saul was also unto David a mortall, and deadly enemy, 1 King. 15. and 22. and 26. though without Davids deserving, who by his faithfull, painefull, profitable, yea most necessary service, had well deserved, as of his Countrey, so of his Prince. But King Saul far otherwise; the more was his unkindnesse, hatred, and cruelty, towards such a good subject, both odious, and detestable. Yet would David neither himselfe slay nor hurt such an enemy, for that he was his Prince, and Lord, nor would suster any other to kill, hurt, or lay hand upon him, when hee might have beene slaine without any stirre, tumult, or danger of any mans life. Now let David answer to such demands, The De­mand. as men desirous of rebellion, doe use to make. Shall not we, especially being so good men as we are, rise, and rebell a­gainst a Prince hated of God, and Gods enemy, and therefore not like to prosper either in warre, or peace, but to bee hurtfull and pernicious to the Common-wealth? The An­swer. No, saith good and godly, David, Gods, and such a Kings faithfull subject, and so con­victing such subjects as attempt any rebellion against such a King, The De­mand. to bee neither good subjects, nor good men. But say they, [Page 15]shall we not rise and rebell against so unkinde a Prince, nothing considering, or regarding our true, faithfull, and painefull service, or the safegard of our posteritie? No saith good David, The An­swer. whom no such unkindnesse could cause to forsake his due obedience to his Soveraigne. Shall we not, say they, The De­mand. rise and rebell against our knowne, mortall, and deadly enemie, that seeketh our lives? No saith godly David who had learned the lesson, The An­swer. that our Sa­viour afterwards plainely taught; that we should doe no hurt, to our fellow subjects, though they hate us, and our enemies: muchlesse unto our Prince, though he were our enemie. The De­mand. Shall we not assemble an Armie of such good fellowes as we are, and by hazzarding of our lives, and the lives of such as shall withstand us; and withall, hazzarding the whole estate of our Countrey, remove so naughty a Prince? No, saith godly David, The An­swer. for I when I might without assembling force or number of men; without tumult, or hazzard of any mans life, or shedding of any drop of blood, have delivered my selfe and my Countrey of an evill Prince, yet would I not doe it. Are not they (say some) lusty, The De­mand. and couragious Captaines, valiant men of stomacke, and good mens bodies, that doe venture by force to kill and depose their King, being a naughtie Prince, and their mortall enemie? The An­swer. They may be as lusty, and couragious as they list: yet saith godly Da­vid, they can be no good nor godly men that so doe: for I not onely rebuked, but commanded him to be slaine as a wicked man which slew King Saul mine enemie. Though he being wearie of his life, for the losse of the victorie against his enemies, desi­red that man to slay him. What shall we doe then to an evill, The De­mand. to an unkinde Prince, an enemie to us, hated of God, hurtfull to the Common-wealth, &c? The An­swer. Lay no violent hand upon him saith good David, but let him live untill God appoint, and worke his end, either by naturall death, or in warie by lawfull enemies, not by trayterous subjects.

Thus would godly David make answere, and Saint Paul as ye have heard before, willeth us also to pray for such a Prince, if King David would make these answeres, as by his deedes and words, recorded in the holy Scriptures. Indeede he doth make unto all such demands, concerning Rebelling against evill Princes, unkinde Princes, cruell Princes, Princes that be to their good sub­jects mortall enemies, Princes that are out of Gods favour; and so [Page 16]hurtfull, or like to be hurtfull, to the Common-wealth: what answer, thinke you, would he make to those that demand whether they (being naughty and unkind subjects) may not to the great hazzard of the life of many thousands, An unna­turall and wicked question. and the utter danger of the state of the Common-wealth, and the whole Realme. Assemble a sort of Rebells either to depose, to put in feare, or to destroy their naturall and loving Prince, enemie to none, good to all, even to them the worst of all other, the maintainer of perpetu­all peace, quietnes, and securitie, most beneficiall to the Common-wealth, most necessary for the safegard of the whole Realme? What answer would David make to their demand, whether they may not attempt cruelly and unnaturally to destroy so peaceable and mercifull a Prince? What I say, would David, so reverently speaking of Saul, and so patiently suffering so evill a King; what would he answer, and say to such demands? What would he say, nay, what would he doe to such high attempters, who so said and did, as you before have heard, unto him that slew the King his Master, though a most wicked Prince? If he punished with death, as a wicked doer, such a man: with what reproaches of words would he revile such: yea with what torments of most shamefull deaths would he destroy such hell hounds, rather then evill men; such Rebells I meane, as I last spake of? For if they who so disobey an evill and unkinde Prince be most unlike to Da­vid that good subject; what be they who most unnaturally doe Rebell against a most naturall, loving, and kinde Prince? And if David being so good a subject that he obeyed so evill a King was worthy of a subject to be made a King himselfe: what be they who are so evill subjects, that they will rebell against their gratious Prince worthy of? Surely, no mortall man can expresse with words, nor conceive in mind the horrible and most dread­full damnation that such be worthy of: who disdaining to be the quiet and happie subjects of their good Prince, are most worthy to be the miserable captives, and vile slaves of that infernall Ty­rant Sathan, with him to suffer eternall slavery and torments. This one example of the good subject David, out of the old Testament, may suffice, and for the notablenesse of it serve for all.

In the New Testament, the excellent example of the blessed Virgin Mary, Luke 2.1. the Mother of our Saviour Christ, doth at the first [Page 17]offer it selse, when Proclamation or commandement was sent in­to Jury from Augustus, the Emperour of Rome, that the people there should repaire unto their owne Cities, and dwelling places, there to be taxed: neither did the blessed Virgin, though both highly in Gods favour, and also being of the Royall blood of the Ancient naturall Kings of Iury, disdaine to obey the commande­ment of an heathen, and forraigne Prince, when God had placed such a one over them: neither did she all eadge for an excuse, that she was great with childe, and most neere her time of delive­rance: neither grudged she at the length, and tedious journey from Nazareth to Bethelem, from whence, and whither she must goe to be taxed; neither repined she at the sharpenesse of the dead time of winter, being the latter end of December, an unfit time to travell in, specially a long journey, for a woman being in her case: but all excuses set apart, she obeyed, and came to the ap­pointed place, where at her comming she found suchgreat resort, and throng of people, that finding no place in any Inne; Luke 2.7. she was faine after a long, painefull, and tedious journey, to take up her lodging in a stable, where also she was delivered of her blessed childe: and this also declareth how neere her time she tooke that journey. This obedience of this most Noble and most Vertuous Lady, to a forraigne and Pagan Prince, doth well teach us, (who in comparison of her are most base and vile) what ready obedi­ence we doe owe to our naturall and most gracious Soveraigne, howbeit in this cause the obedience of the whole Jewish Nati­on (being otherwise a stubborne people) unto the Commande­ment of the same forraigne heathen Prince, Luke 23. doth prove, that such Christians as doe not most readily obey their naturall and gracious soveraigne, are farre worse then the stubborne Iewes, whom we yet account the worst of all people. But no example ought to be of more force with us Christians, Mat. 17.2. then the example of Christ our Master, and Saviour, who though he were the Sonne of God: yet did alwayes behave himselfe most reverently to such men as were in Authority in the world in his time: and he not rebelliously be­haved himselfe, but openly did teach the Iewes to pay tribute unto the Roman Emperour, though a forraigne and Pagan Prince; yea, himself with his Apostles paid tribute unto him; and finally, being brought before Pontius Pilate, a stranger born, and an heathen man, being Lord President of Iury, he acknowledged his authority [Page 18]and power to be given him from God, and obeyed patiently the sentence, of most painefull and shamefull death, which the said Iudge pronounced and gave most unjustly against him, without any grudge, murmuring, or evill word once giving.

There be many and divers other examples of the obedience to Princes, even such as be evill, in the New Testament, to the utter confusion of disobedient, and rebellious people: but this one may be an eternall example, which the Sonne of God, and so the Lord of all, Iesus Christ, hath given unto us Christians, and ser­vants, and such as may serve for all, to teach us to obey Princes, though strangers, wicked, and wrongfuli, when God for our sinnes shall place such over us. Whereby it followeth unavoydably that such as doe disobey, or rebell against their owne naturall and gracious Soveraignes, how soever they call themselves, or be na­med of others, yet are they indeede no true Christians, but worse then Iewes, worse then heathens, and such as shall never injoy the Kingdome of heaven, which Christ by his obedience purcha­sed for true Christians being obedient to him, the King of all Kings, and to their Prince whom he hath placed over them: to the which Kingdome, the peculier place of all such obedient sub­jects, I beseech God our heavenly Father for his Sonne Iesus sake to grant unto us.

The Third SERMON.

AS I have in the first Sermon of this Treatise shewed unto you the Doctrine of the holy Scriptures, as concerning the obedience of true subjects to their Princes; even as well to such as be evill as unto the good, and in the second Sermon of the same Treatise confirmed the same Doctrine by notable examples, like­wise taken out of the holy Scriptures: so remaineth it now that I partly do declare unto you in this third Sermon, what an abomi­nable sin against God and man, rebellion is, and how dreadfully the wrath of God is kindled an inflamed against all Rebells, and what horrible plagues, punishments, and deaths, and finally eter­nall damnation doth hang over their heads. As how on the con­trary part, good and obedient subjects are in Gods favour, and [Page 19]be pertakers of peace, quietnesse, and securitie, with other Gods manifold blessings in this world, and by his mercies through our saviour Christ, of life everlasting also in the world to come. How horrible a sinne against God and man, rebellion is, cannot possibly be expressed according to the greatnesse thereof. For he that nameth Rebellion, nameth not a singular, or one onely sinne, as is thest, robbery, murther, and such like; but he nameth the whole puddle and sinke of all sinnes, against God and man, against his Prince, his Countrey, his Countrey-men, his parents, his children, his kinsfolkes, his friends, and against all men univer­sally: all sinnes, I say, against God and all men, heapeth he toge­ther that nameth rebellion. For concerning the offence of Gods Majestie, who seeth not that Rebellion riseth first by contempt of God, and of his holy Ordinances and Lawes, wherein he so straightly commandeth obedience, forbiddeth dis-obedience and rebellion. And besides the dishonour done by Rebells, unto Gods holy Name, by their breaking of their oath made to their Prince, with the attestation of Gods Name, and calling of his Majestie to witnesse; who heareth not the horrible oathes and blasphemies of Gods holy Name, that are used dayly amongst Rebells, that in either amongst them, or heareth the truth of their behaviour▪ Who knoweth not that Rebells doe not onely themselves leave all workes necessary to be done upon worke dayes, undone, whilst they accomplish their abominable worke of Rebellion, and doe compell others that would gladly be well occupied, to doe the same: but also how Rebells doe not onely leave the Sab­bath day of the Lord unsanctified, the Temple and Church of the Lord unresorted unto, but also doe by their workes of wic­kednesse most horribly prophane, and polute the Sabbath day; serving Sathan, and by doing of his worke, making it the devills day, in stead of the Lords day? besides that they compell good men that would gladly serve the Lord, assembling in his Temple and Church upon his day, as becommeth the Lords Servants, to assemble and meete Armed in the field, to resist the fury of such Rebells: yea and many Rebells, least they should leave any part of Gods Commandements in the first Table of his Law un­broken, or any sinne against God undone, doe make Rebellion for the maintenance of their Images, and Idolls, and of their Idolatry committed, or to bee committed by them: and in [Page 20]despight of God, cut and teare in sunder his holy Word, and tread it under their feete, as of late ye know was done.

As concerning the second table of Gods Law, and all sinnes that may be committed against man, who feeth not that they be contained in Rebellion? The fist Commande­ment. For first the Rebells doe not onely dis­honour their Prince, the Parent of their Countrey, but also doe dishonour and shame their naturall parents, if they have any; doe shame their kindred and friends, doe dis-inherit and undoe for ever their children and heires. The sixt and eight Commande­ments. Thefts, robberies, and mur­thers, which of all sinnes are most loathed, of most men, are in no men so much, nor so pernitiously and mischievously as in re­bells; for the most arrant theeves, cruellest murtherers that ever were, so long as they refraiue from rebellion, as they are not ma­ny in number, so spreadeth their wickednesses, and damnation unto a few, they spoyle but a few, they shed the blood but of a few, in comparison. But rebells are the cause of infinite robbe­ries, and murthers of great multitudes, and of those also whom they should defend from the spoyle and violence of others: and as rebells are many in number, so doth their wickednesse and damnation spread it selfe unto many. The se­venth Com­mandement And if whoredome and adultery amongst such persons, as are agreeable to such wicked­nesse, are (as indeede they be) most damnable: what are the forceable oppressions of matrons, and mens wives, and the vio­lating and deflowring of Virgins and maydes, which are most rife with rebells? How horrible and damnable thinke you are they? Now besides that, rebells by breach of their faith given, and the oath made to their Prince, The ninth Commande­ment. be guilty of most damnable perjurie. It is wonderfull to see what false colours, and feighned causes, by slanderous lyes made upon their Prince, and the Counsellours, re­bells will devise, to cloake their rebellion withall, which is the worst and most damnable of all false witnesse-bearing that may be possible. The tenth Commande­ment. For what should I speake of coveting or desiring other mens wives, houses, lands, goods, and servants, in rebells; who by their wills would leave unto no man any thing of his owne?

Thus you see that good lawes are by rebells violated and broken, and that all sinnes possible to bee committed against God or man be contained in rebellion: which sinnes, if a man list to name, by the accustomed names of the seven capitall or deadly sinnes, as Pride, Envie, Wrath, Covetousnesse, Sloath, [Page 21]Gluttonie, and Lechery, he shall finde them all in rebellion, and amongst rebells. For first, as ambition, and desire to bee aloft, which is the propertie of pride, stirreth up many mens mindes to rebellion: it commeth of a Luciferian pride, and presumption, that a few rebellious subjects should set them­selves up against the Majestie of their Prince, against the wise-dome of Counsellours, against the power and force of all Nobilitie, and the faithfull subjects and people of the whole Realme. As for envie, wrath, murther, and desire of blood, and covetousnesse of other mens goods, lands, and livings, they are the inseparable accidents of all rebells, and peculiar properties that doe usually stirre up wicked men unto rebellion.

Now, such as by riotousnesse, gluttonie, drunkenesse, ex­cesse of apparell and unthriftie games, have wasted their owne goods unthriftily, the same are most apt unto, and most desirous of rebellion, whereby they trust to come by other mens goods unlawfully and violently. And where other gluttons, and drunkards, take too much of such meates and drinkes as are served to tables, rebels wast and consume in short space, all corne in barnes, fields, and else where; whole garners, whole store-houses, whole cellers, devoure whole flockes of sheepe, whole droves of Oxen and Kine. And as rebells that are married, leaving their owne wives at home, doe most ungraciously: so much more doe unmarried men, worse then any stallions or horses (being now by rebellion set at libertie, from correction of lawes which bridled them before) abuse by force other mens wives, and daughters, and ravish virgins and maydens most shamefully, abominably, and damnably.

Thus all sinnes, by all names that sinnes may be named, and by all meanes that sinnes may be committed, and wrought, doe all wholy upon heapes follow rebellion, 2 King, 14. and are to be found altoge­ther amongst rebels. Now whereas pestilence, famine, and war, are by holy Scriptures declared to be the greatest worldly plagues and miseries that likely can be, it is evident, that all the miseries that all these plagues have in them, doe wholly altogether follow rebellion, wherein as all their miseries be, so is there much more mischiefe than in them all.

For it is knowne that in the resorting of great companies of men together, which in rebellion happeneth, both upon the part of true subjects, and of the Rebels, by their close lying together, and corruption of the ayre, and place where they doe lye, with ordure, and much filth, in the hot weather, and by unwholesome lodging, and lying often upon the ground, especially in cold weather in Winter, by their unwholesome diet, and feeding at all times, and often by famine, and lack of meate and drinke, in due time, and againe by taking too much at other times: It is well knowne, I say, that as well plagues, and pestilences, as all other kinds of sicknesses, and maladies by these meanes grow up, and spring amongst men, whereby moe men are consumed at length, then are by dint of sword suddenly slaine in the field. So that not onely pestilences, but also all other sicknesses, diseases, and mala­dies, doe follow rebellion, which are much more horrible then plagues, pestilences, and diseases, sent directly from God, as here­after shall appeare more plainely.

And as for hunger, and famine, they are the peculiar compa­nions of rebellion: for while Rebels doe in a short time, spoyle, and consume all corne, and necessary provision, which men with their labours had gotten, and appointed upon, for their finding the whole yeare after, and also doe let all other men, husband­men, and others from their husbandry, and other necessary works, whereby provision should bee made for times to come, who seeth not that extreame famine, and hunger must needs shortly ensue, 1 King. 24. and follow rebellion? Now whereas the wise King, and godly Prophet David, judged warre to bee worse then either fa­mine or pestilence, for that these two are often suffered by God, for mans amendment, and bee not sinnes of themselves: but warres have alwayes, the sinnes and mischeifes of men, upon the one side or other joyned with them, and therefore is warre the greatest of all worldly mischeifes: but of all warres, civill warre is the worst: and farre more abominable yet is rebellion then any civill warre, being unworthy the name of any warre: so farre it exceedeth all warres in all naughtinesse, in all mischeife, and in all abomination. Math. 32. And therefore our Saviour CHRIST denoun­ceth desolation, and destruction to that Realme, that by sedition, and rebellion is divided in it selfe.

Now as I have shewed before, that pestilence, and famine, [Page 23]so is it yet more evident, that all the calamities, miseries, and mischiefes of warre bee more grievous, and doe more follow rebellion, than any other warre, as being farre worse than all o­ther warres. For not onely those ordinary and usuall mischeifes, and miseries of other warres, doe follow rebellion, as corne and other things necessary to mans use to bee spoyled, Houses, Vil­lages, Townes, Cities, to bee taken, sacked, burned, and destroyed, not onely many very wealthy men, but whole Countries to bee impoverished, and utterly beggered, many thousands of men to bee slaine, and murthered, women and maids to bee violated, and deslowred: which things when they are done by forraigne ene­mies, wee doe much mourne, as wee have great cause; yet are all these miseries, without any wickednesse wrought by any of our owne Countrey-men. But when these mischiefes are wrought in rebellion by them that should bee friends, by Countrey-men, by Kinsmen, by those that should defend their Countrey and Countrey-men from such miseries, the misery is nothing so great, as is the mischiefe, and wickednesse, when the subjects unna­turally doe rebell against their Prince, whose honour, and life they should defend, though it were with the losse of their owne lives: Countrey-men to disturbe the publique peace, and quietnesse of their Countrey, for defence of whose quietnesse they should spend their lives: the brother to seeke, and often to worke the death of his brother, the sonne of the father, the father to seeke or procure the death of his sonne being at mans age, and by their faults to disinherit their innocent children, and kinsmen, their heires for ever, for whom they might purchase livings, and lands, as naturall Parents doe take care, and paines; and to bee at great cost, and charges; and universally instead of all quietnesse, joy, and felicity, which doe follow blessed peace, and due obedience, to bring in all trouble, sorrow, disquietnesse of minds, and bodies, and all mischiefe, and calamity, to turne all good order upside downe, to bring all good lawes in contempt, and to tread them un­der feet, to oppresse all vertue, and honesty, and all vertuous, and honest persons, and to set all vice, and wickednesse, and all vicious, and wicked men at liberty, to worke their wicked wils, which were before bridled by wholesome lawes, to weaken, to over­throw, and to consume the strength of the Realme, their naturall Countrey, as well by the spending, and wasting of money, and [Page 24]treasure of the Prince, and Realme, as by murthering the people of the same, their owne Countrey-men, who should defend the honour of their Prince, Prov. 14. and liberty of their Countrey, against the invasion of forraigne enemies: and so finally, to make their Coun­trey thus by their mischiefe weakened, ready to bee a prey, and spoile to all outward enemies that will invade it, to the utter, and perpetuall captivity, slavery, and destruction of all their Countrey-men, their children, their friends, their kinsfolkes left alive, whom by their wicked rebellion they procure to bee deli­vered into the hands of the forraigne enemies, as much as in them doth lye.

In forraigne warres, our Countrey-men in obtaining the vi­ctory, winne the prayse of valiantnesse, yea, and though they were overcome, and slaine, yet winne they an honest commendation in this World, and dye in a good conscience for serving God, their Prince, and their Countrey, and bee children of eternall salvation: But the Rebels, how desperate, and strong soever they bee, yet winne they shame here in fighting against God, their Prince, and Countrey, and therefore justly doe fall headlong into Hell if they dye, and live in shame, and with a fearefull conscience, though they escape.

But commonly they be rewarded with shamefull deaths, their hands, and carkasses set upon poles, and hanged in chaynes, eaten with Kites, and Crowes, judged unworthy the honour of buriall, and so their soules if they repent not (as commonly they doe not) the Devill hurrieth them into Hell, in the middest of their mis­chiefe. Rom. 13. For which dreadfull execution, Saint Paul sheweth the cause of obedience, not onely for feare of death, but also in con­science to God-ward, for feare of eternall damnation in the World to come.

Wherefore good people, let us as the children of obedience, feare the dreadfull execution of God, and live in quiet obedience, to bee the children of everlasting Salvation. For as Heaven is a place of good obedient subjects and Hell the prison and dungeon of Rebels against God, and their Prince: so is that Realme happy, where most obedience of subjects doth appeare, being the very figure of Heaven: and contrariwise where most rebellions, and Rebels bee, there is the expresse similitude of Hell, and the Re­bels themselves are the very figures of fiends, and Devils, and [Page 25]their Captaine the ungracious patterne of Lucifer, and Sathan, the Prince of darknesse; of whose rebellion as they bee followers, so shall they of his damnation in Hell undoubtedly bee partakers; and as undoubtedly shall the Children of peace bee Inheritours of Heaven with God the Father, God the Sonne, and God the Holy Ghost: To whom bee all honour, and glory, for ever, and ever, Amen.

The fourth SERMON.

FOr your further instruction (good people) to shew unto you, how much Almighty God doth abhor disobedience and wilfull rebellion, specially when Rebels advance themselves so high, that they arme themselves with weapons, and stand in the field to fight against God, their Prince, and their Countrey: it shall not bee out of the way, to shew some examples set out in Scrip­tures, written for our eternall erudition. Wee may soone know (good people) how haynous an oftence the treachery of rebellion is, if wee call to remembrance the heavy wrath and dreadfull indignation of Almighty God against subjects, as doe onely but inwardly grudge, mutter and murmur against their Governours, though their inward treason, so privily hatched in their breasts, come not to open declaration of their doings; as hard it is, whom the Devill hath so farre entised against Gods word to keepe themselves there: No hee meaneth still to blow the coale, to kin­dle their rebellious hearts, to flame into open deeds, if hee bee not with grace speedily withstood.

Some of the children of Israel, being murmurers against their Magistrates appointed over them by God, were stricken with foule leprosie: many were burnt up with fire suddenly sent from the Lord: sometime a great sort of thousands were consumed with the pestilence: sometime they were stinged to death with a strange kind of fiery Serpents: and (which is most horrible) some of the Captaines with their band of murmurers, not dying by any usuall or naturall death of men, but the carth opening, [Page 26]they with their wives, children, and families, were swallowed quick downe into Hell. Which horrible destructions of such Israelites as were murmurers against Moses, appointed by God to bee their head, and chiefe Magistrate, are recorded in the booke of Numbers, and other places of the Scriptures, for per­petuall memory, and warning to all subjects, how highly God is displeased with the murmuring, and evill speaking of subjects against their Princes, for that as the Scripture recordeth, their murmure was not against their Prince onely, being a mortall crea­ture, but against God himselfe also. Now if such strange, and horrible plagues did fall upon such subjects, as did onely murmure, and speake evill against their heads: what shall become of those most wicked impes of the Devill, that doe conspire, arme themselves, assemble great numbers of armed Rebels, and lead them with them against their Prince, and Countrey, spoyling, and robbing, killing, and murthering all good subjects that doe withstand them, as many as they may prevaile against? But those examples are written to stay us, not onely from such mischiefes, but also from murmuring, and speaking once an evill word against our Prince, which though any should doe never so secretly, yet doe the holy Scriptures shew, that the very birds of the ayre will bewray them: and those so many examples be­fore noted out of the holy Scriptures doe declare, that they shall not escape horrible punishment therefore. Now concerning actuall rebellion, amongst many examples thereof set forth in the holy Scriptures, the example of Absolom is notable: who entring into conspiracy against King David his Father, both used the ad­vice of very witty men, and assembled a very great, and huge com­pany of Rebels: the which Absolom, though he were most good­ly of Person, of great Nobility, being the Kings Sonne, in great favour of the people, and so dearely beloved of the King him­selfe, so much that hee gave commandement that (notwithstan­ding his rebellion) his life should bee saved: when for these con­siderations, most men were afraid to lay hands upon him, a great Tree stretching out his arme, as it were for that purpose, caught him by the great, and long bush of his goodly hayre, lapping a­bout it as hee fled hastily bare-headed under the said Tree, and so hanged him up by the hayre of his head in the ayre, to give an eternall document that neither comelinesse of personage, nei­ther [Page 27]nobility, nor favour of the people, no nor, the favour of the King himselfe, can save a Rebell from due punishment: God the King of all Kings being so offended with him, that rather than hee should lack due execution for his treason, every Tree by the way will bee a gallows or gibbet unto him, and the hayre of his owne head will unto him bee in stead of a halter to hang him up with, rather then hee should lack one. A fearefull exam­ple of Gods punishment (good people) to consider. Now Achitophel, though otherwise an exceeding wise man, yet the mischievous Counseller of Absolom, in this wicked rebellion, for lack of an hangman, a convenient servitour for such a Traytour, went and hanged up himselfe. A worthy end of all false Rebels, who rather than they should lack due execution, will by Gods just judgement, become hangmen unto themselves. Thus happened it unto the Captaines of that rebellion: besides forty thousand of Rascals, Rebels, slaine in the field, and in the chase.

Likewise is it to bee seene in the holy Scriptures, how that great rebellion which the Traytour Seba moved in Israel, was suddenly appeased, the head of the Captaine-traytour (by the meanes of a silly woman) being cut off. And as the holy Scrip­tures doe shew, so doth dayly experience prove, that the coun­sels, conspiracies, and attempts of Rebels, never tooke effect, nei­ther came to good, but to a most horrible end. For though God doth oftentimes prosper just, and lawfull enemies, which bee no subjects, against their forraigne enemies: yet did hee never long prosper rebellious subjects against their Prince, were they never so great in authority, or so many in number. Geno [...]. 1 [...] Five Princes or Kings (for so the Scripture termeth them) with all their multitudes, could not prevaile against Chedorlaomer, unto whom they had promised loyalty, and obedience, and had continued in the same certaine yeares, but they were all overthrowne, and taken prisoners by him; but Abraham with his family, and kinsfolkes, an handfull of men in respect, owing no sub­jection unto Chodorlaomer, overthrew him, and all his hoast in battell, and recovered the prisoners, and delivered them. So that though Warre bee so dreadfull, and cruell a thing, as it is, yet doth God often prosper a few in lawfull warres with forraigne enemies against many thousands; but never yet [Page 28]prospered the subjects being Rebels against their naturall Soveraigne, were they never so great or noble, so many, so stout, so witty, and politick, but alwayes they came by the overthrow, and to a shamefull end: so much doth God ab­horre rebellion more then other warres, though otherwise being so dreadfull, and so great a destruction of mankind. Though not onely great multitudes of the rude, and ras­call Commons: but sometime also men of great wit, nobili­ty, and authority, have moved rebellions against their law­full Princes (whereas true Nobility should most abhorre such villany, and true wisedome should most detest such frantick rebellion) though they should pretend sundry causes, as the redresse of the Common-wealth (which rebellion of all o­ther mischiefes doth most destroy) or reformation of Reli­gion (whereas rebellion is most against all true Religion, though they have made a great shew of holy meaning by beginning their rebellions with a counterfeit service of God, (as wicked Absolon did beginne his rebellion with sacrificing unto God) though they display, 1 King. 15. and beare about Ensignes, and Banners, which are acceptable unto the rude ignorant Common peo­ple, great multitudes of whom by such false pretences, and shewes, they doe deceive and draw unto them, yet were the multitudes of the Rebels never so huge and great, the Cap­taines never so Noble, politique, and witty, the pretences fained to bee never so good and holy: yet the speedy over­throw of all Rebels, of what number, state, or condition soe­ver they were, or what colour or cause soever they preten­ded, is, and ever hath beene such, that God thereby doth shew that hee allowed the dignity of any person, nor the multitude of any people, nor the waight of any cause as sufficient, for the which the subjects may move rebellion against their Prin­ces.

Turne over, and read the Histories of all Nations, looke over the Chronicles of our owne Countrey, call to mind so many rebellions of old time, and some yet fresh in memory, yee shall not find that God ever prospered any rebellion against their na­turall and lawfull Prince, but contrariwise that the Rebels were overthrowne, and slaine, and such as were taken prisoners, dreadfully executed. Consider the great, and Noble fami­lies [Page 29]of Dukes, Marquesses, Earles, and other Lords whose names ye shall read in our Chronicles, now cleane extinguished and gone; and seeke out the causes of the decay, you shall finde that not lacke of issue, and heires male, hath so much wrought that decay and waste of Noble bloods and houses, as hath Rebel­lion.

And for as much as the redresse of the Common-wealth hath of old beene the usuall and fained pretence of Rebells, and re­ligion now of late beginneth to be a colour of rebellion: let all godly and discreete subjects consider well of both; and first con­cerning religion: if peaceable King Solomon was judged of God to be more meete to build his Temple, (whereby the ordering of religion is meant) then his Father King David, though otherwise a most godly King, for that David was a great warrier and had shed much blood, though it were in his warres against the ene­mies of God, of this may all godly and reasonable subjects con­sider, that a peaceable Prince, especially our most peaceable and mercifull King who hath hitherto shed no blood at all, no not of his most deadly enemies, is more like and farre meeter, to set up, or to maintaine true religion, then are bloody rebels, who have not shed the blood of Gods enemies, as King David had done, but doe seeke to shed the blood of Gods friends, and of their owne Countrey-men, and of their owne most denre friends and kinsfolkes, yea the destruction of their most gracious Prince, and naturall Countrey, for defence of whom they ought to bee ready to shed their blood, if neede should so require. What a re­ligion is it, that such men, by such meanes, would restore, may easily be judged: even as good a religion surely, as rebells be good men, and obedient subjects, and as rebellion is a good meane of redresse and reformation, being in it selfe the greatest deformation of all that may possible be: but as the truth of the Gospell of our Saviour Christ; being quietly and soberly taught, though it doe cost them their lives that doe teach it, is able to maintaine the true religion: so hath a franticke religion neede of such furious maintenances as is rebellion, and of such Patrons as are rebels, be­ing ready not to dye for the true religion, but to kill all that shall, or dare, speake against their false superstition and wicked Idolatry. Now concerning pretences of any redresse of the Common-wealth, made by rebells, every man that hath but halfe an eye [Page 30]may see how vaine they be, Rebellion being as I have before de­clared, the greatest ruine and destruction of all Common-wealths that may be possible, and who so looketh on the one part, upon the persons and government of the Kings most honourable Coun­sellors, by the experiment of so many yeares; proved honourable to his Majestie, and beneficiall to our countrey and countrey-men: And on the other part considereth the persons, state, and conditi­on of the rebells themselves, the reformers, as they take upon them, of the present government, he shall finde that the most rash and haire-brained men, the greatest unthrifts that have most lewdly wasted their owne goods and lands, those that are over the eares in debt, and such as for their thefts, robberies, and mur­thers dare not in any well governed Common-wealth, where good lawes are in force, shew their faces; such as are of most lewd and wicked behaviour and life, and all such as will not or cannot live in peace, are alwayes most ready to move rebellion, or take part with rebells, and are not these meete men, trow you, to restore the Common-wealth decayed, who have so spoy­led and consumed all their own wealth, and thrift? and very like to amend other mens manners, who have so vile vices, and abo­minable conditions themselves? Surely, that which they falsely call Reformation, is indeede not only a defacing, or a deformation, but also an utter destruction of all Common-wealths, as would well appeare, might the rebells have their wills, and doth right well, and too well appeare by their doing in such places of the Countrey, where rebells doe rout, where though they tarry but a very little while, they make such reformation that they de­stroy all places, and undoe all men where they come, that the child yet unborne may rue it, and shall many yeares hereafter curse them.

Let no good and discreete subjects therefore follow the flagge or banner disployed to rebellion, and borne by Rebells, though it have the Image of the plough painted therein, with God Speed the Plough, written under in great letters: knowing that none hinder the Plough more then rebells, who will neither goe to the Plough themselves, nor suffer others that would goe unto it. And though some rebells beare the picture of the five wounds painted, against those who put their onely hope in the wounds of Christ, not those wounds who are painted in a clout by some [Page 31]lewd painter, but in those wounds which Christ himselfe bore in his precious body: though they little knowing what the crosse of Christ meaneth; which neither Carver nor Painter can make, doe beare the Image of the crosse painted in a ragge against those that have the crosse of Christ painted in their hearts: yea though they paint withall in their flagges Hoc signo vinces, by this signe thou shalt get the victory, by a most fond imitation of the Poesie of Constantinus Magnus, that Noble Christian Emperour, and great conquerer of Gods enemies, a most unmeete ensigne for rebells, the enemies of God, their Prince, and Countrey: or what other banner soever they shall beare: yet let no good and godly subject, upon any hope of victory or good successe, follow such standard bearers of rebellion. For as examples of such practises are to be found, aswell in the histories of old, as also of later re­bellions in our fathers, and our fresh memory: so notwithstanding these pretences made, and banners borne, are recorded withall to perpetuall memory, the great & horrible murthers of infinite mul­titudes, and thousands of the Common people slaine in rebellion; the dreadfull executions of the Authors and Captaines, the pittifull undoing of their wives and children, and dis-inheriting of the heires of rebells forever, the spoyling, wasting, and destruction of the people and countrey where rebellion first began; that the children then, and yet unborne, might rue and lament it, with the finall overthrow and shamefull deaths of all rebells, set forth aswell in the histories of forraigne Nations, as in the Chronicles of our owne Countrie, some thereof being yet fresh in memory, which if they were collected together, would make many vo­lumes and bookes: but on the Contrary part, all good lucke, successe and prosperity that ever happened unto any rebells of any age, time, or Countrey, may be contained in a very few lines or words. Wherefore to conclude, let all good subjects, con­sidering how horrible a sinne against God, their Prince, their countrey and countrey-men, against all Gods, and mans lawes, rebellion is; being indeede not one severall sinne, but all sinnes against God and man heaped together, considering the mischie­vous life and deedes, and the shamefull ends and deaths of all rebells hitherto, and the pittifull undoing of their wives, children, and families, and dis-inheriting of their heires for ever, and above all things, considering the eternall damnation that is prepared for [Page 32]all impenitent rebells in hell, with Sathan the first founder of re­bellion, and grand Captaine of all rebells, let all good subjects I say, considering these things, avoyd and flee all rebellion, as the greatest of all mischefes and embrace due obedience to God and our Prince, as the greatest of all vertues, that we may both escape all evills, and miseries that doe follow rebellion, in this world, and eternall damnation in the world to come, and enjoy peace, qui­etnesse, and securitie, with all other Gods benefits and blessings which follow obedience in this life, and finally may enjoy the kingdome of heaven, the peculiar place of all obedient subjects to God and their Prince, in the world to come, which I beseech God, the King of Kings, grant unto us for the obedience of his Sonne our Saviour Jesus Christ, unto whom with the Fa­ther, &c.

The Fifth SERMON.

VVHereas after both Doctrine and examples of due obedi­ence of subjects to their Princes. I declared lastly un­to you, what an abominable sinne against God and man Rebellion is, and what horrible plagues, punishments, and deaths, with death everlasting, finally, doth hang over the heads of all rebells, it shall not be either impertinent, or unprofitable now to declare, who they be, whom the devill, the first author and founder of rebellion, doth chiefely use, to the stirring up of subjects to rebell against their damnable suggestions, avoyd all rebellion, and so escape the horrible Plagues, and dreadfull death and damnation eternall, finally due to all Rebells.

Though many causes of rebellion may be reckoned, and almost as many as there be vices in men and women, as hath beene be­fore noted, yet in this place I will onely touch the principall and most usuall causes, as specially ambition and ignorance; by ambition, I meane the unlawfull and restlesse desire in men, to be of an higher estate then God hath given or appointed unto them: by ignorance, I meane no unskilfullnesse in Arts or Sciences, but the lacke of the knowledge of Gods blessed will declared in his [Page 33]holy Word, which teacheth both extreamely to abhorre all rebel­lion, as being the roote of all mischiefe, and specially to delight in obedience, as the beginning and foundation of all goodnesse, as hath beene also before specified. And as these are the two chiefe causes of rebellion, so are there specially two sorts of men in whom these vices doe raigne, by whom the devill, the author of all evill, doth chiefely stirre up all disobedience and Rebel­lion.

The restlesse ambitions, having once determined by one meanes or other to atchieve to their intended purpose, when they cannot by lawfull and peaceable meanes clime so high as they doe de­sire, they attempt the same by force and violence, wherein when they cannot prevaile against the ordinary authority, and power, of lawfull Princes, and governours; themselves alone, they doe seeke the ayde and helpe of the ignorant multitude, abusing them to their wicked purpose wherefore seeing a few ambitious and malicious are the authors, and heads, and multitudes of ignorant men, are the ministers and furtherers of rebellion, the chiefe point of this Sermon shall be aswell to notifie to the simple and ignorant men, who they be that have beene, and be usuall authors of rebellion, that they may know them, and also to admonish them to be ware of the subtill sugestions of such restlesse ambiti­ous persons, and so to flee them. That rebellions (though attemp­ted by a few ambitious) through lacke of maintenance by any multitudes, may speedily, and easily, without any great la­bour, danger, or dammage, be repressed and clearely extin­guished.

It is well knowne, as well by all histories, as by dayly experi­ence, that none have either more ambitiously aspired, above Em­perours, Kings, and Princes: nor have more pernitiously moved the ignorant people to rebellion against their Princes, then certaine persons, which falsely challenge to themselves, to be only counted and called spirituall. I must therefore here yet once againe briefly (good people) put you in remembrance, out of Gods holy Word, how our Saviour Jesus Christ, and his holy Apostles, the heads and chiefe of all true Spirituall and Ecclesiasticall men, behaved themselves towards the Princes, and Rulers of their time, though not the best governours that ever were, that you be not ignorant whether they be the true Disciples, and followers of Christ and his [Page 34]Apostles, and so spirltuall men, that either by ambition doe so highly aspire, or maliciously teach, or most pernitiously doe exe­cute rebellion against their lawfull Prince, being the worst of all carnall workes and mischievous deedes.

The holy Scriptures doe teach most expressely, that our Savi­our Christ himselfe, and his Apostles, Saint Paul, Saint Peter, with others, were unto the Magistrates, and higher powers, which ruled at their being upon the earth, both obedient them­selves, and did also diligently and earnestly perswade all other Christians, to the like obedience unto their Princes and governours, whereby it is evident, that men of the Clergie, and Ecclesiasticall Ministers, as their successours, ought both themselves specially, and before others, to be obedient unto their Priuces, as also to exhort all others to the same. Our Saviour Christ likewise teaching by his Doctrine, that his Kingdome was not of this world did by his example in fleeing from those that would have made him King, confirme the same expressely; also forbidding his Apostles, and by them the whole Clergie, all princely dominion over people and Nations, and he and his holy Apostles likewise, name­ly Peter and Paul, did forbid unto all Ecclesiasticall Ministers do­minion over the Church of Christ. And indeede whiles the Ecclesiasticall ministers continued in Christs Church in that order that is in Christs Word prescribed unto them; and in Christian Kingdomes, kept themselves obedient to their owne Princes, as the holy Scriptures doth teach them: both was Christs Church more cleare from ambitions, emulations, and contentions, and the state of Christian kingdomes, lesse subject unto tumults and rebellions, but after that ambition and desire of Dominion entred once into Ecclesiasticall Ministers, whose greatnesse after the doctrine and example of our Saviour should chiefely stand in humbling themselves, and that the Bishop of Rome, being by the order of Gods Word, none other than the Bishop of that one See, and Diocesse, and never yet well able to governe the same, did by intollerable ambition, challenge, not onely to bee the head of all the Church dispersed throughout the world, but also to be Lord of all the Kingdomes of the world, Qex decr. l. 3. tit. 16. c. unic. & l. [...]. tit. 9 c. 5. ün glessa. as is expressely set forth in his owne Cannon Lawes, most contrary to the doctrine and example of our Saviour Christ, whose Vi­car, and of his Apostles namely Peter, whose successour hee [Page 35]pretendeth to be▪ after his ambition entred, and this challenge once made by the Bishop of Rome, he became at once the spoyler and destroyer, both of the Church which is the King­dome of our Saviour Christ, and of the whole Christian Em­pire, and all Christian Kingdomes, as an universall tyrant o­ver all.

And whereas before that challenge made, there was great, amitie and love, amongst the Christians of all Countries, here­upon began emulation and much hatred, betweene the Bishop at Rome, and his Clergie, and friends on the one part, and the Grecian Clergie, and Christians of the East on the other part, for that they refused to acknowledge any such supreame autho­ritie of the Bishop of Rome over them: the Bishop of Rome for this cause amongst other, not onely naming them, and ta­king them for Shismatickes, but also never ceasing opersecute them; and the Emperours who had their See and continuance in Greece, by stirring of the Subjects to rebellion against their Soveraigne Lords; and by raising most deadly hatred, und cruell warres betweene them, and other Christian Princes. And when the Bishops of Rome had translated the title of the Emperour, and as much as in them did lye the Empire it selfe, from their Lord the Emperour of Greece, and of Rome also by right unto the Christian Princes of the West, they became in a short spare no better unto the West Emperours, then they were before to the Emperours of Greece: for the usuall discharging of su [...]jects from their oath of fidelitie made unto the Emperours of the West, their Soveraigne Lord, by the Bishops of Rome: the unnaturall stirring up of the subjects unto rebellion against their Princes, yea of the sonne against the father, by the Bishop or Rome; the most cruell and bloo­dy warres raised amongst Christian Princes of all Kingdomes; the horrible murthers of infinite thousands of Christian men being slaine by Christians: And which ensued thereupon the pit­tifull losses of so many godly Cities, Countreyes, Domini­ons, and Kingdomes, sometime possessed by Christians in Asia, Africa, Europe; the miserable fall of the Empire and Church of Greece, sometime the most flowrishing part of Christiand [...]me, into the hands of the Turkes: The lamenta­ble deminishing, decay, and ruine of Christian religion▪ [Page 36]the dreadfull encrease of Paganisme, and power of the Infi­dells and miscroants, and all by the practise and procurement of the Bishop of Rome chiefely, as in the Histories and Chronicles written by the Bishop of Romes owne favourers and friends, is to be seene, and as well knowne unto all such as are acquainted with the said Histories. The ambituous intents and most subtill drifts of the Bishops of Rome in these their practises, appeared evidently by their bold attempts in spoy­ling and robbing the Emperours of their Townes, Cities, Dominions, and Kingdomes, in Italy, Lombardie, and Cisily, of ancient right belonging unto the Empire, and by joyning of them unto their Bishopricke of Rome, or else giving them unto strangers, to hold them of the Church and Bishop of Rome as in Capito, and as of the chiefe Lords thereof, in which tenure they hold the most part thereof, even at this day: by these ambitious, and indeede trayterous meanes, and spoyling of their Soveraigne Lords, the Bishops of Rome, of Priests, and none other by right then the Bishops of one City and Diocesse, are by false usurpation become great Lord, of many Dominions, mighty Princes, yea or Emperours rather; as claiming to have divers Princes and Kings, to be their vassalls, leigemen, and subjects: as in the same Histories, written by their owne Familiars and Courtiers is to be seene. And indeede since the time that the Bishops of Rome by ambition, treason, and usur­pation, archieved and attained to this height, and greatnesse; they behaved themselves more like Princes, Kings and Em­perours, in all things, then remained like Priests, Bishops, and Ecclesiasticall, or (as they would be called) spirituall persons, in any one thing at all. For after this rate they have hand­led other Kings, and Princes of other Realmes, throughout Christendome, as well as their Soveraigne Lords, the Em­perours, usually discharging their subjects of their oath of fidelitie, and so stirring them up to Rebellion, against their naturall Prince, whereof some examples shall in the last part here­of be notified unto you.

Wherefore let all good subjects, knowing these the speciall in­struments and ministers of the devill, to the stirring up of all rebel­lions, avoyd and flee them, and the pestilent sugestions of such forraigne usurpers, and their adherents, and embrace all [Page 37]obedience to God, and their naturall Princes, and Soveraignes, that they may enjoy Gods blessing, and their Princes favour, all peace, quietnesse, and security in this World, and finally at­taine, through CHRIST our Saviour, life everlasting in the World to come: Which God the Father for the same our Sa­viour IESUS CHRIST his sake grant unto us all: to whom with the holy Ghost, bee all honour, and glory World without end, Amen.

The sixth SERMON.

NOw whereas the injuries, oppressions, raveny, and tyranny of the Bishops of Rome, usurping as well against their natu­rall Lords the Emperours, as against all other Christian Kings, and Kingdomes, and their continuall stirring of subjects unto re­bellions against their Soveraigne Lords, whereof I have partly admonished you before, were intollerable: and it may seeme more than marvaile, that any subjects would after such sort hold with unnaturall forraigne usurpers against their owne Sove­raigne Lords, and naturall Countrey: It remaineth that I doe de­clare the meanes whereby they compassed these matters, and so conclude this whole Treaty of due obedience, and against disobedience, and wilfull Rebellion. You shall understand, that by ignorance of Gods word, wherein they kept all men, specially the common people, they wrought, and brought to passe all these things, making them beleeve that all that they said, was true: all that they did was good, and godly and that to hold with them in all things, against Father, Mother, Prince, Countrey, and all men, was most meritorious. And indeed, what mischiefe will not blind ignorance lead simple men unto?

By ignorance the Jewish Clergy induced the common peo­ple to aske the delivery of Barrabas the seditious murtherer, and to sue for the cruell crucifying of our Saviour CHRST, for that he rebuked the ambition, superstition, and other vices of the High Priests, and Clergy. For as our Saviour CHRIST testified, that those who crucified him, wist not what they did: so doth the holy Apostle Saint Paul say, If they had knowne, if they had not beene [Page 38]ignorant, they would never have crucified the Lord of glory: but they knew not what they did. Our Saviour CHRIST him­selfe also foreshewed that it should come to passe by ignorance, that those who should persecute, and murther his true Apostles, and Disciples, should thinke they did God acceptable sacrifice, and good service: as it al o is verified even at this day.

And in this ignorance have the Bishops of Rome kept the peo­ple of God, specially the common sort, by no meanes so much as by withdrawing of the word of God from them, and by keeping it under the vaile of an unknowne strange tongue. For, as it served the ambitious humour of the Bishops of Rome, to compell all Nations to use the naturall language of the City of Rome where they were Bishops, which shewed a certaine acknowledging of subjection unto them: so yet served it much more their crafty purpose, thereby to keepe all people so blind, that they not know­ing what they prayed what they beleeved, what they were com­manded by God, might take all their commandements for Gods. For as they would not suffer the holy Scriptures of Church-ser­vice to bee used, or had in any other language then the Latine: so were very few, eyen of the most simple people, taught the Lords prayer, the articles of the faith, and the tenne Commande­ments, otherwise then in Latine, which they understood not: by which universall ignorance, all men were ready to beleeve whatsoever they said, and to doe whatsoever they commanded.

For to imitate the Apostles phrase: If the Emperours sub [...]ects had knowne out of Gods word their duty to their Prince, they would not have suffered the Bishop of Rome to perswade them to forsake their Soveraigne Lord the Emperour against their oath of fidelity, and to rebell against him: onely for that hee cast Images (unto the which Idolatry was committed) out of the Churches, which the Bishop of Rome bare them in band to bee heresie. If they had knowne of Gods word but as much as the tenne Commandements, they should have found, that the Bishop of Rome was not onely a Traytour to the Emperour his liege Lord, but to God also, and an horrible blasphemer of his Majesty, in calling his Holy word and Commandement heresie: and that which the Bishop of Rom [...] tooke for a just cause to rebell against his lawfull Prince, they might have knowne to bee a doubling and trebling of his most haynous wickednesse, heaped with horrible impiety, and blasphemy.

But lest the poore people should know too much, hee would not let them have as much of Gods word, as the tenne Com­mandements wholy, and perfectly, withdrawing from them the second Commandement, that bewrayeth his impiety, by a sub­till sacriledge. Had the Emporours subjects like wise knowne, and beene of any understanding in Gods word, would they at other times have rebelled against their Soveraigne Lord, and by their rebellion have holpen to depose him, onely for that the Bishop of Rome did beare them in hand, that it was simony, and heresie too, for the Emperour to give any Ecclesiasticall dignities, or promotions to his learned Chaplaines, or other of his learned Clergy, which all Christian Emperours before him had done without any controulement? would they. I say for that the Bishop of Rome bare them so in hand, have rebelled by the space of more then forty yeares together against him with so much shedding of Christian bloud, and murther of so many thousands of Christians, and finally, have deposed their Soveraigne Lord, had they knowne, and had in Gods word any understanding at all? Specially had they knowne that they did all this to pluck from their Soveraigne Lord, and his Successours for ever their ancient right of the Em­pire, to give it unto the Romish Clergy, and to the Bishop of Rome, that hee might for the confirmation of one Archbishop, and for the Romish ragge, which hee called Paul, scarce worth twelve pence, receive many thousand crownes of gold, and of other Bishops likewise, great sums of mony for their Buls, which is simony indeed? Would I say, Christian men, and subjects by re­bellion have spent so much Christian bloud and have deposed their naturall, most noble, and most valiant Prince, to bring the matter finally to this passe, had they knowne what they did, or had any understanding in Gods word at all? And as these ambitious usurpers, the Bishops of Rome have overflowed all Italy, and Germany, with streames of Christian bloud, shed by the rebellions of ignorant subjects against their naturall Lords, and Emperours, whom they have stirred thereunto by such false pretences; so is there no Countrey in Christendome, which by their like meanes, and false pretences, hath not beene over sprinkled with the bloud of subjects by rebellion against their naturall Soveraignes, stirred by the same Bishops of Rome.

And to use one example of our owne Countrey; The Bishop [Page 40] King Iohn. of Rome did pick a quarrell with King Iohn of England, about the e­lection of Steven Langton to the Bishoprick of Canterbury, where­in the King had ancient right, being used by his Progenitours, all Christian Kings of England before him, the Bishops of Rome ha­ving no right, but had begunne then to usurpe upon the Kings of England, and all other Christian Kings, as they had before done a­gainst their Soveraigne Lords the Emperours: proceeding even by the same wayes, and meanes, and likewise cursing King Iohn, and discharging his subjects of their oath of fidelity unto their So­veraigne Lord. Now had English-men at that time knowne their duty to their Prince set forth in Gods word, would a great many of Nobles, and other English-men naturall subjects, for this for­raigne, Innocentius 2. and unnaturall usurper, his vaine curse of the King, and for his faigned discharging of them of their oath and fidelity, to their naturall Lord, upon so slender, or no ground at all, have rebelled against their Soveraigne Lord the King? Would English subjects have taken part against the King of England, and against English-men with the French King, and French-men, being incensed a­gainst this Realme, by the Bishop of Rome? Would they have sent for, Phillip the French King, Lew is Dol­phin of France. and received the Dolphin of France with a great Army of French-men into the Realme of England? Would they have sworn fidelity to the Dolphin of France, breaking their oath of fidelity to their naturall Lord the King of England, and have stood under the Dolphins banner displayed against the King of England? Would they have expelled their Soveraigne Lord the King of England out of London, the chiefe City of England, and out of the greatest part of England, upon the South-side of Trent, even unto Lincolne, and out of Lincolne it selfe also, and have delivered the possession thereof unto the Dolphin of France, whereof hee kept the possession a great while? Would they being English-men, have procured so great shedding of English bloud, and other infinite mischiefes, and miseries unto England their naturall Countrey, as did follow those cruell warres, and trayterous rebellion, the fruits of the Bishop of Romes blessings? Would they have driven their naturall Soveraigne Lord the King of England to such extre­mity, that hee was enforced to submit himselfe unto that forraigne false usurper, the Bishop of Rome, who compelled him to surren­der up the Crown of England into the hands of his Legate, who in token of possession kept it in his hands divers dayes, and then de­livered [Page 41]livered it againe to King Iohn, upon that condition that the King, and his Successours, Kings of England, should hold the Crowne, and Kingdome of England, of the Bishop of Rome and his Successours, as the Vassals of the said Bishops of Rome for ever: in token whereof, the Kings of England should pay a yearely tribute to the said Bishop of Rome as his Vassals, and Liege-men? Would English-men have brought their Soveraigne Lord, and naturall Country into this thral­dom, and subjection to a false forraign usurper, had they knowne, and had they any understanding in Gods word at all? Out of the which most lamentable case, and miserable tyranny, raveny, and spoyle of the most greedy Romish Wolves ensuing hereupon, the Kings, and Realme of England could not rid themselves by the space of many yeares after: the Bishop of Rome by his Ministers continually, not onely spoyling the Realme, and Kings of England of infinite treasure, but also with the same mony hyring, and maintaining forraigne ene­mies against the Realme, and Kings of England, to keepe them in such his subjection, that they should not refuse to pay whatsoever those unsatiable Wolves did greedily gape for, and suffer whatsoever those most cruell Tyrants would lay upon them. Would English-men have suffered this? Would they by rebellion have caused this, trow you, and all for the Bishop of Romes causelesse curse, had they in those dayes knowne, and understood, that God doth curse the bles­sings, and blesse the cursings of such wicked usurping Bishops, and Tyrants: as it appeareth afterward in King Henry the eighth his dayes, and King Edward the sixt, and in our gracious Soveraignes dayes that now is, where neither the Popes curses, nor Gods mani­fold blessings are wanting. But in King Iohns time, the Bishop of Rome understanding the brute blindnesse, ignorance of Gods word, superstition of English-men, and how much they were enclined to worship the Babylonicall beast of Rome, and to feare all his threat­nings, and causelesse curses, hee abused them thus, and by their rebel­lion brought this noble Realme, and Kings of England under his most cruell tyranny, and to bee a spoyle of his most vile and unsatia­ble covetousnesse, and raveny, for a long, and a great deale too long a time. And to joyne unto the reports of Histories, matters of latter memory, Could the Bishop of Rome have raysed the late re­bellions in the North, and West Countries in the times of King Henry, and Edward, our gracious Soveraignes in their time, but by abusing of the ignorant people? Or is it not most evident that the [Page 42]Bishop of Rome hath of late attempted by his Irish Patriarkes, and B [...]shops sent from Rome with his Buls, (whereof some were appre­hended) to breake downe the barres, and hedges of the publique peace in Ireland; onely upon confidence, easily to abuse the ignorance of the wilde Irishmen? Or who seeth not, that upon like confidence, yet more lately hee hath likewise procured the breach of the pub­lique peace in England, (with the long, and blessed continuance whereof hee is sore grieved) by the ministery of his disguised Chaplaines, creeping in Lay mens apparell into their houses, and whispering in the eares of certaine Northerne borderers, being then most ignorant of their duty to God, and to their Prince, of all peo­ple of the Realme, whom therefore as most meete, and ready to exe­cute his intended purpose, he hath by the said ignorant Masse-priests, as blind guides, leading the blind, brought those silly blind subjects into the deepe ditch of horrible rebellion, damnable to themselves, and very dangerous to the state of the Realme, had not God of his mercy miraculously calmed that raging tempest, not onely without any shipwrack of the Common-wealth, but almost without any shedding of Christian, and English bloud at all.

And it is yet much more to bee lamented, that not onely com­mon people, but some other youthfull, or unskilfull Princes also, suf­fer themselves to bee abused by the Bishop of Rome, his Cardinals, and Bishops, to oppressing of Christian men their faithfull subjects, either themselves, or else by procuring the force, and strength of Christian men, to bee conveyed out of one Countrey, to oppresse true Christians in another Countrey, and by these meanes open an entry unto Moores, and Infidels, into the possession of Christian Realmes and Countries: other Christian Princes in the meane time, by the Bishop of Romes procuring also, being so occupied in civill warres, or troubled with rebellions, that they have neither leisure nor ability to conferre their common forces, to the defence of their fellow Chri­stians, against such invasions of the common enemies of Christendom, the Infidels, and miscreants, Would to God we might onely read, and heare out of the histories of old, and not also see and feele these new and present oppressions of Christians, rebellions of subjects, ef­fusion of Christian bloud, destruction of Christian men, decay, and ruine of Christendom, increase of paganism, most lamentable, & pitti­full to behold, being procured in these our dayes, as well as in times past, by the Bishop of Rome, & his Ministers, abusing the ignorance of [Page 43]Gods Word, yet remaining in some Christian Princes, and people?

By which sorrow and bitter fruits of ignorance, all men ought to be moved to give care and credit unto Gods Word, shewing as most truely, so most plainely, how great a mischefe ignorance is; and againe, how great, and how good a gift of God, knowledge in Gods Word is. And to begin with the Romish Clergie, who though they doe bragge now, as did sometimes the Jewish Clergie, that they cannot lacke knowledge: yet doth God by his holy Prophets both charge them with ignorance, and threaten them also for that they have repelled the knowledge of Gods word and law, from themselves, and from his people, that he will repell them, that they shall be no more his Priests. God likewise chargerh Princes as well shall be no more his Priests. God likewise chargeth Princes aswell as Priests, that they should endeavour themselves to get understan­ding and knowledge in his Word, threatning his heavie wrath and destruction to them; if they faile thereof. And the wise man saith to all men universally, Princes, Priests, and people: where is no knowledge, there is no good, nor health to the soule; and that all men bee vaine, in whom is not the knowledge of God, and his holy Word: that they who walke in darkenesse, wot not whither they goe, and that the people that will not learne, shall fall into great mischefes, as did the people of Israel, who for their ignorance in Gods Word, were first led into captivitie; and when by ignorance afterward they would not know the time of their visitation, but crucified Christ our Saviour, persecuted his holy Apostles, and were so ignorant and blinde, that when they did most wickedly and cruel­ly, they thought they did God good and acceptable Service, (as doe many by ignorance thinke even at this day:) finally, through their ignorance and blindnesse, their Countrey, Townes, Cities, Ierusalem it selfe, and the Temple of God, were all most horribly destroyed, the chiefest part of their people slaine, and the rest led into most miserable captivitie; for he that made them had no pitty upon them, neither would spare them, and all for their ignorance.

And the holy Scriptures doe teach, that the people that will not see with their eyes, nor heare with their eares, to learne and to un­derstand with their hearts, cannot be coverted and saved. And the wicked themselves, being damned in hell, shall confesse ignorance in Gods Word, to have brought them thereto, saying, we have erred from the way of truth, and the light of righteousnesse hath not shi­ned unto us, and the Sunne of understanding hath not risen unto us; [Page 44]we have wearied our selves in the way of wickednesse and perdi­tion, and have walked cumbrous and crooked wayes; but the way of the Lord have we not knowne.

And as well our Saviour himselfe, as his Apostle Saint Paul, doth teach, that the ignorance of Gods Word commeth of the devill, is the cause of all errour, and mis-judging, (as falleth out with igno­rant subjects, who can rather espie a little moate in the eye of the Prince, or a counseller, then a great beame in their owne) and uni­versally it is the cause of all evill, and finally of eternall damnation; Gods judgement being severe towards those, who when the light of Christs Gospell is come into the world, doe delight more in darkenesse of ignorance, then in the light of knowledge in Gods Word. For all are commanded to read, or heare, to search, and stud­dy the holy Scriptures, and are promised understanding to be given them from God, if they so doe: all are charged not to beleeve any dead man, nor if an Angell should speake from heaven, much leste if the Pope doe speak from Rome, against, or contrary to the Word of God, from the which we may not decline, neither to the right hand, nor to the left.

In Gods Word, Princes must learne how to obey God, and to governe men: in Gods Word, subjects must learne obedience both to God and their Princes; old men, and young, rich and poore, all men and women, all States, sexes, and ages, are taught their severall duties in the Word of God. For the Word of God is bright, giving light unto all mens eyes, the shining lampe, directing all mens pathes and steps: let us therefore a wake from the sleepe and darkenesse of ignorance, and openour eyes that we may see the light: let us rise from the workes of darkenesse, that we may escape eternall darke­nesse, the due reward thereof; and let us walke in the light of Gods Word, whilst we have light, as becommeth the children of light, so directing the steps of our lives, in that way which leadeth to light, and life everlasting, that we may finally obtaine and enjoy the same which God the Father of lights, who dwelleth in the light incomprehensible and inaccessible, grant unto us, through the light of the world, our Saviour Jesus Christ, unto whom with the holy Ghost, one most glorious God, be all honour, praise, and thankes­giving, for ever and ever. Amen.